19 Life Writings; Articulating Sexual Identities

Ms. Aritra Saha

About the chapter:

In this module the concepts of identity and representation have been broadly discussed. The purpose of the module is to highlight how life writings can be conveniently used as a medium by the authors to narrate their “self” without being objectified at least to some extent. Judith Butler and Stuart Hall’s ideas have been referred to concretize the understanding further. Close reading of selected texts have been presented as part of the analysis.

Introduction: 

To being with it should be understood that the concept of “identity” is complex and loaded with socio-political implications. Stuart Hall in his essay “Who Needs Identity” has elaborately discussed the very essence of “identity” and how it is politically and culturally constructed. Hall argued in the essay that “identity” cannot be a concrete or fixed concept. Rather, “identity” is in a constant process of evolution. In other words, Hall claimed that identity is not a state of being rather becoming. To understand the concept of identity he has elaborately explained the idea of “identification”. “Identification” as Hall explained arise when a “self” can connect to a group or community of others by indulging into similar “discursive practices.” Therefore, he explained that “identification” should not necessarily arise from similarities, rather it can arise from the point of dissimilarities and differences. Hall also has proposed the multiplicity of “identity”.

Now, sexual identity is a further critical concept. Scholars have through times been intrigued by the construction of sexuality itself. Added to this, the idea of representing sexuality has been of keen interest to the researchers. Judith Butler in her book Gender Trouble has elaborated on the idea of representation of female sexuality. Butler begun by referring that the feminist theory assumes the category of “women”. Therefore, the problem  is that “women” as a category has already been strictly identified. This limits the very scope for feminism which in turn is meant to be instrumental in addressing women’s issues. She also addressed the problems of the idea of representation of female sexuality. Representation, as commonly interpreted, is supposed to extend the “visibility”. Ironically, it rather assumes and distorts the category which it presents. Butler has vehemently addressed and challenged the concept of what can be considered as the domain of women. She analysed that by linguistic and political determinism “women” as a category has been “subjected”. Butler has problematized the very tendency of classifying “women” as one homogenized body. The reality remains that women has their very own individual kind of experience. Then it needs to be understood whether or not women are bond together merely by their experience of oppression.

It is in this context that the study of life writings/ narratives can be seriously considered. Women’s issues have not been addressed for the larger part of the century. In every aspects of life, women across the world have been endowed secondary role within the framework of family as well as society. The societal norms created by and for the patriarchal dictators have systematically repressed and silenced women. Primarily women were never allowed to represent themselves in literary and public spheres. In the realm of literature women have always played the role of a dehumanized body whose sexuality is desired and exploited by the male protagonist and eventually the readers. Women in literature were hardly represented from a woman’s perspective. Life writings allows women to transcend the filters imposed by the lens of male authors and explore their psychological boundaries and sexual identities through literature. Absence of the male intermediation ensures authenticity of expression which is otherwise nullified. Number of life narratives of women exploring their sexuality have flooded in recent times. It is interesting to note how these narratives have been effective in breaking the taboo on women’s sexuality and open up academic and public discussions. In this module few of the selected narratives are to be closely analysed to understand the role that life writings play in expressing sexuality.

Society and Sexuality: 

Society functions on the basis of rigidly constructed cultural norms. Social scientists, anthropologists have pointed out the fact that the society works with some rigidly constructed ideology. Not even aware that they are being subjected, the subjects participate unknowingly in the constructed norms of the society. People mistake themselves to be the master of their own will or inhabit the ability of decision making. The scholars suggest that the functioning of societies are merely mechanical and that the human beings are made to think that they are endowed with the power to choose for their lives. The Marxist line of thoughts suggest that the society functions through the ISAs and RSAs. ISA is the ideological imposition made through all the aids of the state for example schools, law courts, religious institutions, jail etc. On the other hand RSA is the means of repression and violence.

Now why is this discussion related to the present module? Sexuality like all other sections of human life is necessarily governed by the State. The State decides what is legal and accepted, the society behaves accordingly. Judith Butler has argued that sexuality is per formative and hence cannot be rigid and restricted. The State on the other hand has always propagated sexuality to be a rigid arena. Our socio-political as well as cultural construct has restricted notions of sexuality. According to feminist studies, sex is biological and gender is socially constructed. Likewise, “female” is a biological term while “feminine” is a socially and culturally constructed one. Therefore, a female is born and the society expects her to embody the notions of femininity. Now the question arises whether it is possible to escape such rigid notions enrooted in the society. To answer this question reference from a number of feminist scholars can be drawn. Primarily, when the female child grows up in a culturally constructed surrounding the normative gender roles are infused into her so that she hardly has the agency to resist such integration. Therefore, resistance to such role plays are negated by regulating the normative system within the young female as the only choice leaving her with any option but to normalise the system in her psyche and body. Resistance although negligible but cannot be completely negated. The ISAs becomes crucial over here.

Gender roles are preached in every aspect of the society life. If ever the resistance seem to be consistent in that case the prejudiced society resorts to stigmatization and ostracization. This behaviour prominently shows the phobia of the society to witness  anything outside the already existing normativity. Therefore, the State functions by creating and breeding the sense of phobia within human consciousness. Failing to satisfy to which results into proclamation of being illegal and leading to banishment. Therefore, a female  body has to behave like a woman and follow the structured norms set by the society. This is one form of oppression. Literary scholars have vehemently written on the issues of fixed gender role. Even though lot of criticism have come up women in general seem to have assumed their role and accepted their position within the society as very obvious. Even today, women’s sexual desire is a taboo. In many instances it has been found that movies are censored by the State if woman’s sexual urges is portrayed. Women’s body through civilizations have been sanctified as the symbol of pride and honour of the society and the family. Women writers from Nagaland, for example, Easterine Kire and Temsula Ao, have pointed out in their writings how during the war for independent Nagaland, native women’s body have been symbolically violated by the Indian army to declare their victory over the natives. The picture of war is pretty much the same in all the cases. Women’s body due to commodification is easily made available to the society to avenge itself. Also, the word “pleasure” has never been associated to female sexuality, it is something reserved only for the “superior” gender.

Caste in the context of India is also intrinsically related to gender bias. The upper caste women are subjected to violation by the upper caste male. Their freedom of movement, be it cultural or sexual is regulated and restricted by the men of the patriarchal society which tends to project their women as the so- called honour and to some extent “wealth” of the family. Privileged caste status therefore only adds up to their oppression. The case is even worse for the lower caste women who are again doubly oppressed. Although their freedom of movement is not as much restricted but this too has socio-political connotations. Their movement has been “allowed” by the patriarchal society only to exploit them physically and mentally. Moreover, belonging to lower caste community they are not  considered “sanctified” and hence morally correct to be infiltrated. This infiltration happens at several levels by both the upper caste men and the lower caste men. Initially, lower caste women were never allowed the agency to rise against this oppression even within the scope of their own community. Moreover, there has been constant attempts by the patriarchal society to negate and silence the women through times. However, gender role is fixed to a large extent when it comes to masculine gender as well. Like women, men are cultivated to be the strong, masculine self who has control over their female counterpart. What is intended here is the fact how society has fixed the role for both men and women. While women are always meant to be subjected, men have to be supposedly the strong masculine self. When it comes to sexuality men are assumed to take the superior position. Failing to satisfy to these socially constructed gender roles leads to social exclusion and stigmatization.

Interestingly, nowadays a lot is being said and written on the sexual identities of both women and men. If we analyse these literatures it becomes very apparent how different sorts of oppression are inherent in the society. Also, consciously or unconsciously, the people practise and perpetuate this discrimination and at times become the victim of the same. Objectification of women’s body have been widely presented in literature covertly if not otherwise. Therefore, it is crucial to understand the politics of such discourse.

Literature contains within it a politically and social message failing to unveil which may reduce its worth to a mere fiction. Scholars and academicians have openly encouraged writers to present themselves through their narratives instead of becoming the object of others’ narratives. In this regard it has been noticed that a plethora of life writings have arrived from all directions-Dalit narratives, gender issues, transgender narratives, prostitution narratives, disability studies so on and so forth. Talking of gender issues both Temsula Ao and Easterine Kire, are extremely interesting. Although, neither of them have claimed their writings to be autobiographical it can be assumed that belonging to Nagaland and being the victim of the State’s violence most of the works are inspired from life events. They point out through their narratives how freedom struggle is intertwined with women’s oppression. Also, belonging to the native Naga community they have reflected on how religion and culture has been used by the State run army to symbolically present their control over the natives. For example, in one of the narratives, Ao presented the brutal attack of the hegemonic army of the majoritarian Hindu state on the church, representing the religious minority. It is intensely intriguing to note how class, caste and gender struggle overlaps each other. Mahesh Duttani in his plays has challenged the position of “masculinity” within the patriarchal society. His plays have reverberated the message that even men are the victims of patriarchal rulers who attempt to uphold an artificial standardization for the society. Nalini Jameela, with her “The Autobiography of a Sex Worker” has raised storm in both academic circle as well as amongst public. Following this an entire discourse has been introduced to understand the dynamics of language and literature. The kind of controversy it gave rise to reiterated the phobic public who are trained to accept only the standardized way of living within the society.

According to some critics the autobiography was widely sold because it tended to arouse and satisfy the sexual desire in the male(mostly) readers. The author has been sexually exploited once again by the reader as a part of their sexual fantasy in the course of reading the book. However, it should be noted here Nalini Jameela has thoroughly rejected the role of victim. She on the other hand through her narrative has established her position in a parallel society where sex workers can co-exist without being integrated within the mainstream society as the “other”. The autobiography “Me Hijra, Me Lakshmi” by transgender activist Lakshmi Narayan Tripathi has also stirred the academic discussions. It is apparent that appearance of these life narratives have opened up platforms for academic discussion that have never been thought before. However, the issues of class, caste and gender, the way it has been represented through literature needs to be read closely and criticised. In the following section a detailed analysis of the writing is forwarded to understand the socio political angles that are inseparable from literature.

Analysis of Texts:

In the following section a detailed analysis of some selected pieces of literature is presented to unveil the role of literature in representing sexual identities.

Slave by Hira Bansode:

I would analyse Hira Bansode’s poem “Slave” to reflect on the sexual slavery a Dalit woman has to endure. Hira Bansode is a Marathi Dalit feminist poet. Bansode’s repeated reference to a Dalit woman can be read as a reference to herself. It has to be noted that author has restrained from talking about her sexuality. The burden of being a woman is inflicted on her already and she appropriately plays the role of standardized femininity. The following life narratives that will eventually appear in the module can be read as a counter to such unchallenged acceptance of female sexuality reflected by Bansode. The poet through her poem has presented the burden of “slavery” that women are born with. Along with this secondary position rendered to women by societal norms she has represented the position of women within the parameters of Dalit politics. Although the poet has expressed the oppressed position of women or Dalit women her analysis doesn’t objectify women as helpless and redundant unlike upper caste male writers.

Through mythological reference to Sita, Ahaliya and, Draupadi, HiraBansode has put forward her argument how mythology has played its role in authenticating gender discrimination. Sita’s character has been glorified as the idealistic Hindu woman; the perfect embodiment of feminity. The mention of Ahaliya opens another argument regarding Rama’s hypocritical position in gender politics. Ahaliya was cursed to become stone due to Indra’s lust; she was brought back to life by Rama. Also, that Ahaliya was “humanized” by Rama reminds the fact that a woman has to be “liberated” by a man always has been standardized by history or even myth. This reiterates the secondary position of women in society. Next, Hira refers to Draupadi who was supposed to serve as the wife to all five Pandava brothers. Seen from Draupadi’s perspective she was reduced to a slave who was supposed to satisfy sexual urge of the brothers irrespective of her choice. Therefore in Draupdi’s case too unnecessary glorification is predominant. HiraBansode by her mythological references has implemented how oppression is historically associated to women’s existence.

The title of the poem “Slave” is the central metaphor. Hira has throughout her poem churned out how woman was and is rendered to serve their roles in societal framework; they are mere shadows, flowers that can’t bloom fully. The refrain- “In that country a woman is still slave” reaffirms the history of gender oppression that has traces even in the present context. Bansode unlike the upper caste male writers has not victimized women in general or Dalit women solely as victims of male lust and furry. Rather has been more committed to present a picture of women from a woman’s perspective. She has been consistently trying to revitalize the “identity” of women that remains submissive through an understanding of her “self”. The poetess has although very subtly challenged the female sexuality in her poem.

Monica Ali’s Brick Lane:

Monica Ali’s “Brick Lane” has exemplified the issue of sexual tension especially in case of Muslim women. The protagonist, Nazneen has been typecast as the typical Muslim woman who remained in the shadow of her dominant husband in a patriarchal framework. Nazneen is portrayed as the Bangladeshi woman who migrated to London with her husband after their marriage. In the beginning Nazneen has been shown to have no understanding of her “self” identity, through her relationship with Karim she realized the true essence of her “self” that has never been allowed to bloom. By the end of the novel the quest for the search of Nazneen’s self that Ali launched at the beginning of the novel, seems to have been recognized and established to some extent when Nazneen agreed to disagree with her “fate “, liberate herself from the shadow of her husband to stay back in London and start her individual career. Ali’s has hit the cords of the religious fundamentalist by presenting the sexual encounter of a Muslim woman outside her marriage. In fact, through her sexual encounters with Karim, Nazneen’s boyfriend she understood her needs and gathered the courage to establish herself over the dominant patriarchy.

Ali has interestingly presented the character of Nazneen and her sister Hasina to reflect the binary of “good” and “bad” woman respectively. Nazneen was married off to the man her father chose for him. After marriage she has dutifully played the role of an obedient wife and a caring mother. In contrary to this, Hasina has always made her on destiny, chosen her partner, then chose to remarry, live her life in her own terms. In the letters that were exchanged between the sisters, Hasina has spoken about her sexual desire, a taboo for Nazneen, symbolically a Muslim woman. Hasina appeared as the rebellious “other” of Nazneen’s character. This is an important feature of the novel. Through her subtle references Ali has challenged the stereotypical concept of an ideal woman. At the end of the novel the protagonist seems to have freed herself from the shadow of patriarchy by choosing to liberate herself from the oppressive men in her life both her husband and lover. This novel is interesting for it explores the idealized image of Muslim women and attempted to present a different perspective.

The Autobiography of a Sex Worker:

One of the crucial life writings of the recent times is Nalini Jameela’s autobiography. A brief analysis of Nalini Jameela’s “The Autobiography of a Sex Worker” projects the role of literature in representing the sexual identities of stigmatized women. In her narrative Nalini Jameela has refused to present herself as a victim. The book appears to be a counter narrative to the social exclusions of the sex workers, a powerful message that has hardly appeared in the literary circle earlier. But there are problems of this representation as well. Nalini Jameela had to take the aid of a friend to pen down her biography. Again the text is originally written in Malayalam. It was later on translated in English by translators and not Nalini Jameela herself. Therefore, the question of “authentic” representation arises here. Also, the fact that she has to be represented and spoken for by someone from the privileged section remains omnipresent. Also, there were controversies regarding its reception, often it became mere tool for the male readers to substantiate their sexual desires.

However, in the autobiography the theme of the commodification of female body has been very prominent. Nalini Jameela’s first person narration has poignantly conveyed the message that women are merely treated as a mass of flesh devoid of any human qualities. They are only meant to be used for monetary benefit and sexual satisfaction. Expression of her sexuality has thrown her into social exclusion. Nalini Jameela in her narrative  has claimed that though she had to opt the profession of sex trade because of extreme poverty, after some point of time she chose to be a sex worker than playing the submissive role of an obedient wife. According to her, as a sex worker she could freely express herself as a woman, her psychological need, physical desire, and financial independence. In contrary to this, as a wife she was always meant to be mentally and physically harassed and oppressed. She has also been the provider of her children. Interestingly, Nalini, as she has mentioned was never accepted by her daughter from her first marriage. Again bringing to our notice the regressive role of rigid social structure which rejects anything outside the standard normativity. Questions should be raised on the “standards” itself and who should set these standards.

Me Hijra, Me Lakshmi by Lakshmi Narayan Tripathi:

Lakshmi Narayan Tripathi’s autobiographical narrative “Me Hijra, Me Lakshmi” has added new dynamics to life writings. The author’s honest proclamation of her “hijra” identity can be read as a strong resistance to the stereotypical society that criminalizes anything outside heteronormativity. The author in her narrative has presented the evolution of her “hijra” identity from being the eldest son of an orthodox Brahmin family. To quote her:

“when I became a hijra, a great burden was lifted off my head. I felt relaxed. I was now neither a man nor a woman. I was a hijra. I had my own identity. No longer did I feel like an alien”.

The society has rigid notions of the hijra community. In fact very few people are enlightened enough to choose their sexual identity. More often than not, sexuality is socially imposed on biological self. Lakshmi’s narrative is important because she has not only chosen to decide on her sexual identity but also challenged the hetero normative social structure by powerfully articulation of her struggle. This narrative is more than an obvious biography of a celebrity. This autobiography on the contrary of an extraordinary hijra woman has reconstructed the perspective of understanding the entire hijra community. Also, it has exposed society’s hypocritical stances. Empowered people to establish their identity outside the homogenized heteronormative structure of society.

Conclusions: 

To conclude it can be said that the life writings that have appeared in literary circles since recent past have brought literary forum closer to the public sphere. Narratives that could never appeared before have by passed the “mainstream” literature. Language plays a dominant factor. Language in itself involves power politics. Therefore, more often it has been noticed that language established by and for the stereotypical social structure is inefficient to present the issues of representation of sexuality without necessarily objectifying the subject. Hence, a scope for parallel language can be thought of. Aesthetics of literature needs to be reviewed as well. Beauty and pleasure cannot be the only purpose of literature. The life narratives of Nalini Jameela, the sex worker; Lakshmi, the transgender activist have made literature more inclusive and opened up scope for academic and non- academic discussions. The society that has restricted sex workers to exist in the mainstream society has been challenged vehemently. Hijra community has always been given the role of extortionists by the patriarchal society. Lakshmi’s story is presents them in an alternative perspective unprecedented before. Life narratives play a crucial role in enabling the authors to represent themselves without being infiltrated by social orders.

Summary :

In this module the rigid notions of sexuality as prefixed by the socio-cultural and political structures have been discussed and challenged. Stuart Hall’s concept of identity is fundamental in understanding the problems of representation. Judith Butler’s concepts of sexuality and homogenized understanding of the category of “women” has been referred widely. Apart from this, the poignant role of life narratives is understood through close analysis of autobiographies written by Nalini Jameela, Lakshmi Narayan Tripathi. Also, Hira Bansode who happens to be a Dalit feminist her poetry has been analyzed to understand the sexual slavery of a Dalit woman. Monica Ali’s Brick Lane even though is not an autobiography aptly presents the sexual tension of Muslim women.

References

• Bansode, Hira, Slave. Marathi Dalit Poetry in Translation  <(http://marathidalitpoetry.blogspot.in/2014/07/slavehirabansode.html?m=1)>.Web.  29 February 2016.
• Ali, Monica. Brick Lane. London : Black Swan , 2003. Print.
• Jameela, Nalini. The Autobiography of a Sex Worker. New Delhi: Westland Ltd. 2005. Print
• Butler, Judith. Gender Trouble. Routledge.1990. Print.
• Gautam, Uday. Dalit Women Poets and Feminism. Research Scholar.<(http:// www.researchscholar.co.in/downloads/47-udayan-gautam.pdf)>Web. 1 February 2016.
• Kire, Easterine. Terrible Matriarchy. Zubaan. 2007. Print.
• Ao, Temsula. These Hills Called Home: Stories from War Zone.Penguin India. 2005. Print. Marbrol, Nasrullah. “Louis Althusser: ISA and RSA”. Literary Theory and Criticism Notes.<(http://literariness.wordpress.com/2016/04/13)> Web. 15 March 2017. Hall, Stuart. “Who Needs Identity”.
• Tripathi, Lakshmi Narayan. Me Hijra, Me Lakshmi. Karachi: Oxford University Press.2015. Print.
• Shabbir,    Saba.    “    Review:    Larger    than    life    :Me    Hijra,     Me    Lakshmi”.Dawn.<(http://www.dawn.com/news/1210459)>. Web. 15 March 2017.